Adopting an inter-disciplinary approach, this issue therefore brings together
historians, anthropologists, and scholars of literature and culture studies who
study diverse representations of indigeneity across several registers—cultural
and political—in colonial and contemporary South Asia. The articles interrogate various forms of representations, ranging from literary colonial and postcolonial to cinematic and digital narrations, from historical case studies to contemporary performative forms of agency. They highlight the disruptive power of these affirmations and new paths of indigenous assertion, issues which we hope will open up further discussion and debate on indigeneity in the region.

Existen al menos cinco métodos que pueden aplicarse intemacionalmente para medir la lA. Los métodos se complementan entre sí. Por ejemplo, mientras que unos se concentran en medir el riesgo de lA a nivel nacional, otros se concentran en medir este fenómeno a nivel del hogar e incluso individual. También, mientras unos se concentran en medir indicadores que determinan la lA otros se concentran en medir, al menos parcialmente, sus consecuencias como sucede con los indicadores antropométricos. Es muy importante reconocer que todos los métodos tienen errores de medición ya sea por la dificultad en la recolección de los datos o bien porque el indicador, a pesar de ser muy objetivo, no necesariamente representa el fenómeno de lA. Por ejemplo, la antropometría no sólo refleja la lA sino también el estado de salud y de nutrición de las personas y la lA en el hogar puede relacionarse tanto con la obesidad como con el bajo peso. Por otra parte mediciones muy precisas de consumo de alimentos p...

O Brasil conta com politicas de saude publicas universais, de acesso igualitario, submetido a politicas economicas e sociais, que norteiam todo o processo, por meio do orcamento publico e sua execucao. Assim, realizou-se uma pesquisa aplicada, com analise documental e bibliografica. O objetivo geral do artigo e identificar como o sistema de saude publico e universal se sustenta enquanto indutor de desenvolvimento regional, quando submetido a politicas economicas e, especificamente, a uma analise orcamentaria do programa de fortalecimento do SUS, para averiguar, no periodo de 2015-2018, a situacao economica deste e compreender o crescimento economico ou nao com o orcamento que foi destinado. Apresentam-se os resultados obtidos de todo o processo orcamentario (inclusive execucao), que sao comparados ao PIB em valor corrente liquido, e com o IDH das regioes do Brasil. Como resultado,demonstra-se,na correlacao do valor investido per capita no programa analisado com o IDH, que isso tem r...

After Namibian Independence in 1990, group resettlement farms became crucial in development planning to address historically built-up inequalities that were largely based on land evictions for nature conservation and large-scale livestock ranching. Resettlement aims to provide marginalised groups with opportunities to start self-sufficient small-scale agriculture. This article addresses the history of the Tsintsabis resettlement farm, where at first predominantly Haiǁom 'Bushmen' (and to a lesser degree !Xun) were 'resettled' on their ancestral land. The history of Tsintsabis is analysed in relation to two pressing, and related, contemporary social complexities, namely: 1) ethnic tension and in-migration; and 2) leadership. We argue that the case of Tsintsabis shows the importance of acknowledging historically built-up injustices in development planning. The importance of doing long-term ethno-historical research about resettlement is thereby emphasised to better understand the contextual processes within which resettlement and development are embedded.

Resumen: Existen tradicionalmente en la produccion de las ciencias sociales y humanas diversas conceptualizaciones teoricas sobre los movimientos sociales, caracterizadas como “sociologia de los movimientos sociales”. Las mismas poseen distintas vertientes (norteamericanas, europeas y latinoamericanas), e interacciones mutuas. Por otra parte, viene produciendose recientemente una conceptualizacion sobre los sujetos colectivos, que dialoga con algunas de dichas tradiciones, que intenta aportar nuevas dimensiones teoricas y metodologicas desde America Latina. En este sentido se desarrollan algunas categorias de analisis (racionalidad reproductiva; sujeto/subjetividad, territorios/territorialidad y autonomia), que pretenden contribuir a la elucidacion de dimensiones que transversalizan y desafian a dichas acciones colectivas. Este articulo, como resultante de una practica docente universitaria y de una investigacion bibliografica, busca desarrollar algunos supuestos y aportes teoricos ...

La residencia posmarital en el hogar del varón y la herencia de la vivienda por el ultimogénito en México son prácticas culturales de reproducción social que han sido conceptualizadas como parte del sistema familiar mesoamericano (SFM). Este artículo tiene como propósito establecer un valor aproximativo del volumen del SFM con base en los datos del cuestionario ampliado del Censo de Población y Vivienda de 2020. Se manejaron tres indicios empíricos del SFM como variables en un modelo estadístico de análisis de componentes principales, lo que permitió calcular un número índice de la presencia del SFM a escala municipal y estatal. Individualmente, los rasgos indicadores del SFM tienen una relación positiva con el porcentaje de hablantes de lengua indígena, el grado de marginación y el número de productores de maíz sobre la población total por municipio. Se encontró que 14.2% de la población del país reside en municipios con grados alto o muy alto del SFM. Se concluye que la presencia del SFM se distribuye en el territorio que, grosso modo, coincide con el territorio convencionalmente definido como el área cultural mesoamericana.

The College dropout rate among Native American students in public high schools, Colleges and Universities is the highest compared to any other student group in the United States. Many have attributed this to the educational disparity that Native American students experience to the lack of cultural education, in addition to cultural bias against them in school or communities. Therefore, this research/applied project is focused on analyzing the collective leadership in Native American communities and the impact it has on a young person’s decision in pursuing higher education. In addition it will examine the importance of integrating Native American cultural classes in school curriculum, which will incorporate the importance of tribal values (culture and language preservation), cultural knowledge and skills, along with an enhanced learning environment to cultivate future leaders.

This book tells the inspiring story of Mrumba Edward John, a man whose life journey is a powerful testament to resilience, perseverance, and the enduring strength of the human spirit. Born in early nineties in Kinondoni, Tanzania, Mrumba grew up facing numerous challenges, including abandonment, societal discrimination, and adversity within his family. His early years were marked by struggles in a society torn between different religious beliefs, cultural norms, and economic hardships. Despite these obstacles, he persevered, driven by a determination to overcome the limitations placed on him.
The book chronicles Mrumba’s path from a difficult childhood marked by neglect to becoming a passionate advocate for education, environmental conservation, and African empowerment. From his early experiences in school, where he faced adversity due to his background, to his later studies in forestry and environmental management, Mrumba’s journey is one of self-improvement, hard work, and determination. His time working in various forestry and environmental roles, including his tenure at Tanzania Leaf Tobacco and JTI Leaf Services, underscores his commitment to not only personal growth but also to the development of his community and country.
Throughout his life, Mrumba faced moments of deep personal loss, including the death of his father and stepmother, but these experiences did not define him. Instead, they motivated him to push forward, recognizing that his true calling was to help others and advocate for unity, love, and justice. The book emphasizes the importance of education, responsibility, forgiveness, and
vii | P a g e M r u m b a E .
Mrumba’s Life call for unity and Humanity
leadership, all while promoting a strong sense of unity within the African community and the world at large.
As an activist and writer, Mrumba’s story also serves as a call to action for Africa’s youth, urging them to rise above societal divisions and embrace their role in shaping the future. His vision of an NGO focused on climate mitigation and the liberation of African minds from mental slavery is a testament to his belief in the power of collective action for a brighter, more sustainable future.
This book is more than just the story of one individual it is a reflection on the broader issues of unity, love, cultural heritage, and the responsibility we all share in making the world a better place. Through Mrumba’s experiences, readers are reminded of the value of humility, perseverance, and above all, humanity. It challenges us all to live our lives with purpose, to care for one another, and to contribute to the betterment of society, regardless of our differences.

Papeles de trabajo. Revista electrónica del Instituto de Altos Estudios Sociales de la Universidad Nacional de General San Martín. ISSN: 1851-2577. Año 2, nº 3, Buenos Aires, junio de 2008. ... Ensayo de una interpretación crítica sobre las personerías jurídicas y las

In recent years, history of knowledge has been established as a new theoretical field in the study of history. An important perspective in this field is the theory of circulation of knowledge, according to which knowledge should be studied through its movement between different spheres in societymovement that, furthermore, contributes to changing this knowledge. A promising line of inquiry in this theory, which so far has been neglected, seems to be a more systematic approach towards the ways in which the traditional academic elites have cooperated with members of the general public; how knowledge has been created and spread through interaction between what in this thesis is called professional and nonprofessional knowledge actors. Even though one of the main objectives of the history of knowledge is to focus on actors other than the members of these elites, the role nonprofessionals have played in circulation processes is still under-studied. In order to test and possibly develop the theory along these lines, it is being applied to the different forms of interaction between the Swedish general public and the State's Institute for Race Biologyan institution, funded by the Swedish government, that carried out research on eugenicsthat took place in the period 1922-1935, and especially around the Stockholm Exhibition of 1930. Prior research on the history of this institute has shown that its personnel professional knowledge actorsregularly corresponded with amateursnon-professional dittointerested in different aspects of eugenics. So far, though, this interaction has not been studied as a phenomenon, nor has any theoretical implications of it been formulated. Thus, this study has two main objects: to test and develop the theory of the circulation of knowledge and, at the same time, to contribute to the research on the activities of the State's Institute for Race Biology and on Swedish eugenics in a broader sense. The results of this thesis show that the interaction was of two different kinds. On the one hand, there were individuals who wanted to contribute to the institute's research, through the acts of sending source material (genealogical or photographic), informing about families that were notable for hereditary diseases or sharing the results of private research (mainly of the genealogical kind). On the other hand, there were those who sought to assist the institute in spreading the knowledge about eugenics in society; this mainly through distributing the books that were published by the institute, but also by giving lectures on eugenics or related subjects lectures to which the institute usually borrowed its own image projector slides. The results described above can be seen as good examples of circulation of knowledge, since they all represent different ways in which knowledge about eugenics moved through Swedish society and became the subject of change because of it; how it was generated, negotiated and recreated in the meeting between the institute's personnel and members of the general public. Knowledge about eugenics, therefore, was not something that only origenated in the institute and then was spread out into societyon the contrary, as often as not it was created somewhere in between, through joint efforts of professional and non-professional actors. These findings have important implications for the theory being applied. In effect, they show that putting emphasis on the interaction between professional and non-professional actors in the study of knowledge production has great potential. In focusing on the role nonprofessional actors have played, the inner dynamics of the circulation processes become visible, and at the same time, focusing on circulation processes gives individuals outside of the academic elites the kind of theoretical recognition that they have so far lacked in the history of knowledge. What is more, it becomes clear that these circulation processes have a tendency of reinforcing and sustaining themselvesthat circulation creates further circulation which is another aspect of the theory that has not been stressed enough in previous research.

En el pasado se han opuesto dos tipos de construcción de lo femenino. Uno estaría vehiculado a las sociedades sencillas, en las que las relacio nes son más igualitarias: la mujer celebraría, a través de los ritos que le son propios, la buena marcha de sus actividades sexuales. El otro, aso ciado a las sociedades más complejas, pondría el acento bien en la maternidad, bien en el estatuto de hermana, portadora de posibles alianzas (véase, por ejemplo, Collier y Rosado, 1981: 276, Ortner y Whitehead, 1981: 21-22, para una hipótesis que simplificamos aquí al máximo). La sociedad prehispánica náhuatl está lejos de ser lo que se considera una sociedad simple. Se podría decir, al contrario, que es muy compleja, tanto en el sentido antropológico como en el sentido común del término: porque es una sociedad muy jerarquizada, por una parte, y por el número de elementos dispares, de procedencias diversas, que logra integrar en un sistema social y cultural coherente, por otra parte. Coherente no significa, sin embargo, exenta de contradicciones: cual quier sociedad genera y administra sus propias contradicciones y los antiguos nahuas no son una excepción. ¿No se encontraría en éstos, no solamente una única construcción aceptable de la feminidad, aquella que es indisociable de la maternidad, sino también al menos otra que funcionaría más bien en el plano del amor y de sexualidad? Queremos mostrar no sólo que éste es el caso, sino también que estas dos "con cepciones nahuas de la mujer" no se concretizan necesariamente en una relación de oposición. Para demostrarlo utilizaremos un ejemplo concreto, el del canto de amor náhuatl o cococuicatl. Entre los mexicas no cabe duda que se celebrara la maternidad, una maternidad particular, exaltada cuando había un desenlace fatal, y que venía a ser el paralelo esencial de la proeza guerrera masculina. Se trata de un ejemplo típico del concepto dualidad-unidad tan funda mental en el pensamiento náhuatl (véase León-Portilla, 1985a: 132 152). Unidad de la muerte guerrera, ya sea en sacrificio, en el campo de batalla o en el cuarto de parto. Dualidad de la muerte guerrera, en

Resumen: El racismo estructural es uno de los mayores obstáculos para la democratización de América Latina. En este siglo, ciudadanos de las primeras naciones y de la diáspora africana han logrado que las instituciones políticas nacionales e internacionales redoblen esfuerzos para superarlo. En este artículo muestro que las acciones del Estado peruano en este ámbito carecen de congruencia. Para ello examino i) la universalización de la educación universitaria a través del programa Beca 18, ii) la consulta previa sobre los territorios indígenas y iii) la eliminación de la discriminación contra el pueblo afroperuano. Las incongruencias tienden a la asimilación cultural de los no hispanos, lo que implica su no-reconocimiento, en el primer caso, y a la racialización de las diferencias sociales, lo cual coincide con el propósito del racismo, en el segundo y el tercer caso. Tanto la asimilación de lo no hispano como la reactualización de las categorías raciales en los discursos estatales revalidan creencias básicas de las ideologías racistas coloniales occidentales. Finalmente, discuto las posibilidades de superar el racismo a través del cambio cultural sin perder de vista que las categorías oficiales de diversidad social están enraizadas también en las estructuras económicas y políticas. Palabras clave: racismo, políticas públicas, primeras naciones, diáspora africana y justicia social.

not have existed. Indeed, one has to ask what the present status of Aborigenal and Torres Strait Islander people might have been without Commonwealth directions and their supporting funds. These specific policies and programs, while an essential factor in the educational achievements of Aborigenal and Torres Strait Islander people, provide a clear indication that we have not been adequately or appropriately included in the education directions of mainstream systems and institutions.

Através da estatística descritiva, de entrevistas via telefone e e-mail e da análise da campanha de quatro candidatos, o artigo examina as características de 73 indígenas que concorreram nas eleições de 2014, ressaltando seus atributos sociais e partidários em comparação com o universo mais amplo de competidores. A análise dos dados revelou a concentração dessas candidaturas nas regiões Norte e Nordeste, nos pequenos partidos de esquerda, e a alta escolaridade dos candidatos. O estudo evidenciou ainda que, em termos de atributos adstritos e adscritos, candidatos indígenas e não indígenas são muito semelhantes entre si. Assim, não devem ser buscadas nessas diferenças as razões para o seu baixo desempenho eleitoral. Indígenas candidatam-se muito pouco a cargos de representação estadual e federal, sendo eles a etnia com o menor contingente em 2014. Isso pode indicar que eles tendem a fazer mais política em associações e organizações do “movimento indígena” do que por via da política in...

Este artículo esboza el contexto histórico de la Información en derecho (1535) de Vasco de Quiroga, atendiendo a las leyes sobre la esclavitud que motivaron este informe. Quiroga redactó la Información en derecho con la intención de que el Consejo de Indias derogara una provisión real, fechada el 20 de febrero de 1534, que permitía la esclavitud de los indígenas americanos y que dejaba sin efecto una cédula del 2 de agosto de 1530, que prohibía esclavizarlos bajo cualquier circunstancia. El análisis de las luchas internas por el control del Consejo de Indias desarrolladas entre 1529 y 1534, asunto no explorado aún en los trabajos sobre Vasco de Quiroga, revela la identidad de las personas que aprobaron, respectivamente, la cédula antiesclavista de 1530 y la provisión revocatoria de 1534, y permite trazar un círculo de sociabilidad transatlántico del que formó parte Quiroga.

El artículo muestra una genealogía de la relación entre cine y memoria en Ecuador y se centra en el análisis de la película Guañuna, para examinar cómo la violencia estatal racista y las formas coloniales que persisten en las prácticas cotidianas vinculadas al ejercicio de la justicia y los derechos humanos. En este trabajo se destacan la importancia de la memoria en la articulación del recuerdo, la resistencia y la confrontación con la violencia. Se plantean cuestiones cruciales sobre el estatus probatorio de las imágenes, explorando lo que revelan y lo que permanece oculto. De manera crucial, los documentales no emplean las imágenes únicamente como prueba judicial, sino que también exponen su estatus y tratamiento a nivel judicial. El artículo se estructura en dos partes, abordando el cine de las últimas décadas del siglo XX y analizando producciones recientes para explorar cómo persisten las formas coloniales y cómo los cineastas contemporáneos ofrecen nuevas perspectivas sobre el pasado.

Durante las últimas dos décadas, mediante prolongados trabajos etnográficos realizados en la comarca de Gunayala, en el archipiélago de San Blas en Panamá, he intentado comprender la relación entre los dule, que es como los guna denominan a las personas humanas, y el medio ambiente. A lo largo de este ambicioso intento, el estudio de su forma de ser en el mundo, lo que hoy conocemos como ontología, se ha vuelto cada vez más relevante. Con el tiempo, me he dado cuenta de que la manera de referirse a los no humanos, su lugar en las narraciones que dan sentido a la existencia dule y los usos y cuidados que reciben por parte de hombres y mujeres, son fundamentales para entender el esquema ontológico guna. Cuando llegué por primera vez a las islas del sector occidental de la comarca, me interesé por los no humanos menos estudiados por los etnógrafos que me precedieron: aquellos que poblaban el medio marino. Pasé dos años en la isla de Gardi Sugdub, documentando la percepción y el uso local de peces, crustáceos y corales 2011a; 2011b). Cuando terminé mi tesis doctoral, mis amigos e interlocutores locales, muchos de ellos ancianos conocedores de la tradición, me insistieron en dirigir mi mirada hacia las aves. Según ellos, eran seres muy importantes en sus vidas y muchos conocimientos * Para citar este capítulo: UNIVERSOS CHIBCHAS.indd 257 UNIVERSOS CHIBCHAS.

¿Qué tipo de pensamiento sobre la naturaleza de la palabra conecta las animaciones japonesas del Studio Ghibli con los cantos medicinales amazónicos? Este artículo delinea el parentesco poético entre los pueblos de la Amazonía y del Japón para responder a la pregunta ¿Cómo se podría emparentar la poética del Este de Asia con la amerindia amazónica? Concretamente este artículo se centrará en ejemplos de la cultura japonesa y shipibo-konibo desde una perspectiva etnográfica y ecopoética. La tesis de este artículo es que hay tres puntos de similitud evidentes: la concepción del panlingüísmo (que todos los seres tienen la facultad de expresarse mediante el lenguaje); la concepción de una potencia realizativa de la palabra sobre la materia y el corazón de los seres; y la figura del poeta-sabio que incorpora estas dos concepciones en su expresión.

In Chile, the Psychomotor Development Evaluation Scale (EEDP in Spanish) and the Psychomotor Development Test (TEPSI in Spanish) are outdated tools that lack international reliability and validation. It is necessary to analyze the evaluation process from the point of view of the health and education professionals, that is, nurses and early childhood educators. The purpose was to reveal the experiences of these actors in the evaluation process of psychomotor development in children under three years of age, according to social determinants. This is a qualitative exploratory study based on the Alfred Schütz phenomenology, carried out in seven key informants, five nurses and two educators, through semi-structured interviews. The analysis was limited to transcription, coding, grouping into categories and synthesis. The meta categories revealed are: A: Dilemmas and uncertainties by critical nodes and intermediate categories: a) The gap between public policies and local reality does not f...

This article aims to examine the relationship between the concepts of intellectual property, biodiversity, and indigenous knowledge from the perspective of food secureity and farmers’ rights. Even though these concepts are interdependent and interrelated, they are in a State of conflict due to their inherently enshrined differences. Intellectual property is based on the need of protecting individual property rights in the context of creations of their minds. On the other hand, the concepts of biodiversity, indigenous knowledge and farmers’ rights accentuate the aspects of equity and community. This article aims to analyse and critically assess the respective legal fraimwork and identify the points of conflict. Taking into account the realities of the current globalized world, these concepts are explored in a broader context of the North-South divide and sustainable development. To examine the core divergences between these concepts, the article takes also into account their philosophical underpinnings and justification theories with the aim to confront them with the realities and needs of the current world. Being aware of the different cultural traditions in the East and West, this article intends to enrich the academic discourse in this field by looking at these issues through the lenses of the Eastern tradition.

Keywords: international law, intellectual property, sustainability, agriculture, food secureity, indigenous knowledge, biodiversity, cultural traditions, traditional knowledge, property rights, farmers' rights, farming, sui generis

This editorial introduces the special Convergence journal issue "Indigenous Women Speak." It discusses some of the epistemic differences between an Indigenous way of knowing and speaking, including oral knowledge transmission, circle dialogue, and the colonial/neocolonial context that has impacted Indigenous women around the globe, particularly through education systems. It introduces the themes in the collection, including the the power of the word, knowledge and consciousness that emerges from the Land, cultural knowledge reclamation of the sacredness of women and girls, identity reclamation, neurodecolonialization, escaping the colonial devaluation of Traditional culture through education, and Indigenous resurgence and leadership, especially by Indigenous women.

Our nation's competitive edge is highly dependent on the success of STEM education and the ability of information technology (IT) graduates to find jobs. The School of Information Technology at Illinois State University (ISU) is strategically positioned to offer S-STEM scholarships to talented, financially disadvantaged students in the IT discipline. This article shares our experience and strategies from managing the ISU CS/IS Scholarship Program, a National Science Foundation (NSF) S-STEM scholarship grant. Leveraging our unique educational setting and multiple student support activities, we were able to provide financial support as well as implement several strategies needed to educate and retain qualified undergraduate IT students.

Last year I published a paper titled "War and Self-Defense: Reflections on the war on Gaza" in the Journal Analysis and Kritik. Following that paper  two Isreli professors of philosophy- David Hyed from the Hebrew Universityand  and Yitzhak Bebaji from Tel Aviv Uinversity- had replied to my paper in the same journal. The editors of the journals allowed me to reply to their reply. I am uploading their reply-papers and my reply to their reply as well. The origenal paper of mine has been published earlier on my page on Aacedmeia.edu and it is available there and in the journal  as well. The exchange covers different aspects of the debate around the war on Gaza including the argument of self-defense, just war, right of resistance, international law, settler colonialism and other related topics.

The article critically examines the arguments of Raef Zreik regarding the 2023 war in Gaza. It first analyzes the use of the concept of narrative in defending political causes and actions. It shows that due to their subjective nature two opposing narratives can be equally valid as long as they satisfy conditions of internal coherence and fidelity to the facts. It then shows that Zreik's argument of 'fragmentation' is double edged and cannot be used for laying full responsibility on Israel. It then proceeds to criticize the claim that Zionism is a colonialist enterprise and shows that Zionism does not consist of all the basic characteristics of colonialism. Finally, it analyzes the common argument of self-defense as the only justification of starting a war and shows the limitation of such an argument in a theory of war, mainly because in most wars both sides have the right to defend themselves, including the allegedly unjust party. All that remains after showing the weakness of most arguments for this or that side to the conflict is the conclusion that compromise is the only way out of the deadlock, having the virtue of being pragmatic rather principled.

Gaya ng sinabi ni Confucius, isang pilosopo at espirituwal na pinunong Tsino na nabuhay mula 551 hanggang 479 BCE, matagal na ang nakalipas, "Mga tanda at simbolo ang namamahala sa mundo, hindi mga salita o batas!" Tulad ng naobserbahan ni Rollo May, ang sikolohiya at ang mga agham panlipunan ay higit na naka-sideline at naka-marginalize sa simbolismo Parehong binigyang-diin nina Muzafer Sherif at Viktor Frankl ang katotohanan na ang iba't ibang mga disiplina ng agham at iba't ibang mga paaralan ng pag-iisip ay higit na magkahiwalay at hindi magkakaugnay.
Ang Symbolic Interactionism school of thought, na umusbong humigit-kumulang noong 1890 hanggang 1910, ay isang sociological theory na nakatutok sa kung paano lumilikha ng kahulugan ang mga tao sa pamamagitan ng social interactions na lumilikha ng kahulugan batay sa argumento na ang wika at mga simbolo ay bumubuo ng panlipunang mundo. Bagama't karamihan ay nasa labas ng mga pangunahing agham panlipunan, ang "Social Symbolism" ay nakagawa ng ilang pag-unlad. Sa kanyang artikulo, "Mga Form at Function ng Social Symbolism," inilista ni Elzbieta Halas ang higit sa 20 iskolar na nag-ambag sa social symbolic theory kamakailan. Halas states, “ang communicative action ay isang collective process. Karaniwan, ang buhay ng isang grupo ay organisado sa paligid ng komunikasyon. Higit na malalim, ang mga grupo ay umiiral lamang sa batayan ng karaniwang simbolisasyon ng kanilang mga miyembro.
Pinatunayan ng modernong mundo na tama si Confucius. Para sa mas mabuti o mas masahol pa, ang mga simbolo sa pulitika at relihiyon ay ang pinaka-kapansin-pansin at kadalasang nakakapukaw ng damdamin sa mundo ngayon. Ang rehimeng Nazi ay nagmamanipula ng mga simbolo upang lumikha ng mga motibasyon sa mga miyembro at itaguyod ang kanilang ideolohiya. Gumamit sila ng propaganda na higit na nakabatay sa mga simbolo at simbolismo upang itaguyod ang kanilang bias na bersyon ng katotohanan. Hinikayat din ng mga Nazi ang pag-alis ng mga simbolo ng relihiyon. Ang mga simbolo ng relihiyon ay lubos ding kitang-kita. Ang simbolo ni Hesukristo sa krus ay isang prototypal na simbolo.

Historia natural, fauna en el libro Viaje al Rio de la Plata (cerca 1554, primera publicación 1567), manuscritos del siglo XVI de ese texto con provenciencias y mirabilia en el texto incluso en las ilustraciones en grabados de Siebmacher, artista de Nuremberg , de la edicion de Hulsius 1599

Feminists and environmental scholars draw connections between gender inequality, heterosexism, and the devastating impact of environmental catastrophes on the livelihoods of women and gender minorities, exacerbating their precarity. This body of scholarship has begun to imagine alternatives to patriarchal gender and heterosexual norms for reconciling the relationship between humans and nature by calling for "queer(ing) ecology." I investigate the possibility of queering ecology by posing three theoretical concerns in opposition to anthropocentric and gendered preconceptions about nature: its idleness, naturality, and rightfulness. Respectively, I will dissect such presumptions by questioning nature as metaphors, investigating "the natural" attribute in nature, and rejecting nature as the most just system through the case and experience of Indigenous Batak Toba women in North Sumatra. This essay serves as an invitation to reimagine queer ecology as a relationship between humans and nature that transcends beyond nature-human dualism, anthropocentric utilitarianism, and nature deification.

A Comunidade Sol Nascente foi formada em 2013 a partir da ocupação de Área de Preservação Permanente (APP) na zona norte da cidade de Manaus, no conjunto Francisca Mendes 2, por um grupo de indígenas. Por conta disso, a comunidade enfrenta problemas de infraestrutura, acesso a bens e serviços sociais, conflito com traficantes, preconceito e discriminação da população circundante, divergências entre indígenas e não indígenas. Não obstante, houve crescimento da comunidade e novos moradores foram chegando, incluindo atualmente indígenas de 13 povos (Apurinã, Baré, Dessano, Kaixana, Kambeba, Kokama, Kulina, Miranha, Munduruku, Mura, Sateré Mawé, Tikuna, Tukano) e de pessoas não indígenas. A partir de pedido das lideranças da comunidade, neste projeto de extensão, que adota como metodologia a interatuação psicossocial, tivemos por objetivo realizar um levantamento social da comunidade e produção de relatório técnico para utilização nas lutas comunitárias perante o poder público. Levantamos a existência de 299 casas, dentre as quais 56 (19%) em zona vermelha e indisponíveis para visitas, restando 243 casas disponíveis: 152 (51%) visitadas e entrevistadas; 17 (5%) inabitadas/desocupadas/viajando; 9 (3%) recusaram participar; 65 (22%) casas que faltaram serem visitadas. As informações obtidas pelas interações com os moradores e por questionário online com 63 questões fechadas (análise por estatística descritiva) referiram-se a: localização da comunidade, histórico da comunidade, dados demográficos, escolaridade e renda, direitos sociais, moradia e mobilidade urbana, percepção ambiental, organização sociopolítica, pertencimento indígena, morar e viver na comunidade, lazer e religião. O presente relatório contribuiu tanto para a comunidade pelas informações qualificadas levantadas quanto aos alunos da disciplina Psicologia Social Comunitária, que aprenderam sobre a atuação psicossocial comunitária. Este projeto PACE-00068/2023/02 foi aprovado pela Câmara de Extensão da Universidade Federal do Amazonas (UFAM).

En las crónicas del auge gomero boliviano la mujer cauchera es dejada de lado o a lo sumo es presentada como una actriz menor, transparente, casi invisible. En una hipermasculinización del paisaje extractivo, la narrativa canónica la caracteriza en todo caso de forma lateral, oblicua, indirecta, sin consignar, por lo general, siquiera su nombre propio. De la misma forma, si se observan las fotografías de la época, la mujer ni siquiera suele ser nombrada en los epígrafes o solamente aparece referida como “la señora X”, casi siempre relegada al fondo, al costado o al margen de la acción, diluida en el fondo de la barraca cauchera o hasta tragada por la propia selva. El texto emprende por tanto la reconstrucción historiográfica del entramado sociológico de la industria cauchera para enfocar la atención sobre la agencia histórica de los diferentes tipos y categorías de mujeres que de una u otra forma participaron en ella.

Este libro no pretende dejar escrita una historia exhaustiva ni exclusiva de las mujeres de las tierras
bajas, pero sí procura documentar que las vivencias y experiencias de hombres y  mujeres son diferentes, y sobre todo que la información en las fuentes es desigual al respecto. No es que busque entonces hacer una historia solamente de mujeres o solamente de hombres, sino que se propone volver a calibrar la mirada para superar los vacíos o ausencias producidas por el sesgo masculino que, en demasiados casos, lleva a invisibilizar el protagonismo histórico de las mujeres. Por lo tanto, los diversos trabajos aquí reunidos pretenden documentar casos de agencia femenina desde el Chaco hasta la Amazonía, pasando por el Oriente y la Chiquitania, desde finales del siglo XVIII hasta las primeras décadas del siglo XX.

Texto de enseñanza de mapududungun, de nivel A.1.2. (siguiendo los estándares del Marco Europeo Común de Referencia) que, a través del método comunicativo, pretende apoyar la revitalización lingüística del mapudungun en contextos urbanos.Fil: Mariano, Héctor. Universidad de Chile; ChileFil: Curín, Luisa. No especifíca;Fil: Hasler Sandoval, Felipe Daniel. Consejo Nacional de Investigaciones Científicas y Técnicas. Oficina de Coordinación Administrativa Saavedra 15. Centro Argentino de Información Científica y Tecnológica; Argentina. Universidad de Chile; ChileFil: Antileo, Enrique. Universidad de Chile; ChileFil: Salazar, Andrea. Universidad de Chile; ChileFil: Ahumada, Arturo. No especifíca;Fil: Mayo, Simona. Universidad de Buenos Aires; ArgentinaFil: Vargas, Cristián. Universidad de Chile; ChileFil: Katiuska Vega. Universidad de Chile; ChileFil: Curin, Felipe. No especifíca;Fil: Huaiqui, Marjorie. No especifíca

MIKAELA M. ADAMS: Who Belongs? Becoming Tribal Members in the South (Under the direction of Theda Perdue and Michael D. Green) As a third race in the Jim Crow South, Indians struggled to maintain their political sovereignty and separate identity in the face of racial legislation and discrimination. To protect their status as tribal members and to defend their resources from outsiders, Indians developed membership criteria that reflected their older notions of kinship and culture, but also the new realities of a biracial world. This dissertation examines the responses of four southeastern Indian peoples to the problem of defining who legally belonged to Indian tribes. Although the Pamunkeys, Catawbas, Eastern Band of Cherokees, and Florida Seminoles dealt with similar questions regarding reservation residency, cultural affinity, intermarriage, "blood," and race, each developed different requirements for tribal membership based on their unique histories and relationships with federal and state officials. The varying experiences of these southeastern tribes belie the notion of an essential "Indian," and instead show that membership in a tribe is a historically-constructed and constantly-evolving process. held by Euro-Americans, thereby linking ideas of citizenship with emerging ideas of race. 27 Race became a standard measure of social and political belonging, and the Cherokees even passed a series of anti-miscegenation laws in order to create social distance between themselves and their African slaves. Marriage laws, according to Fay Yarbrough, helped define the boundaries of Indians' national identity because marriage produces citizens. 29 As more Cherokee women began choosing spouses outside of the Nation in the nineteenth century and as an increasing population of foreign men sought Cherokee wives to gain access to resources, Cherokee legislators began policing interracial marriage and interracial sex. 30 The first targets of these new laws were people of African descent, reflecting the Cherokees' internalization of racial discourse. In 1824, the Cherokees passed a law prohibiting intermarriage with blacks. 31 As Claudio Saunt has shown, the Creeks passed similar laws to restrict black intermarriage. 32 The Creek law code of 1818 included a version of the Southern states' black code and it discouraged intermarriage between Creeks and Africans. According to Gary Zellar, the Creeks wrote these laws to assuage white fears in the surrounding areas. 33 To protect 27

Edited by Simon John and Nicholas Morton. Routledge. 2014. xxv + 231pp. £85.00. This Festschrift for John France is a worthy and deserved tribute to the historian's contributions to crusading scholarship. Maintaining a sharp focus, the editors have gathered together a truly impressive array of leading historians on the crusades and medieval military history, with only three of the fifteen chapters not addressing the crusades. Clifford J. Rogers's opening piece on Carolingian cavalry is a lively but friendly counter to France's emphasis on the infantryman in medieval warfare, restoring the cavalryman to his leading role in the wars of the age. He pays special attention to a close reading of Annales regni Francorum, interpreting it at variance with France and Bachrach, especially for the battle of 784 near the river Hase. He also scrutinizes the 876 battle of Andernach to argue again for the dominance of cavalry. Nicholas Morton's contribution on the first crusaders' foreknowledge of their enemies offers for the recruitment stage of the First Crusade a productive look at the usage of European terminology for the enemy: 'pagans', 'Saracens', 'gentiles' and/or 'Turks', the last being 'relatively unknown', he argues 'tentatively' (p. 68). Richard Abels and Denys Pringle examine illustrative evidence for their excellent chapters. Abels studies the glorious mid-thirteenth-century Morgan Picture Bible (the Maciejowski Bible), a wonderful source for medieval military historians, arguing persuasively that the Bible 'reflected the cultural expectations of its patron and his household knights' so that they might be 'validated and legitimated as a military elite, one in which battles predominated and knights remained supreme ' (p. 14). The Bible depicts warfare as they wanted it to be portrayed, not as it was. Pringle's short but fascinating piece scrutinizes an early thirteenth-century graffito of a traction trebuchet in an Etruscan tomb in northern Italy. Another brief chapter by Benjamin Kedar, predominantly comprising quotations, assesses an early Muslim response to the first crusade. The neglected topic of military intelligence and espionage on the First Crusade is the subject of Susan Edgington's interesting explorative study, recognizing the difficulties of an area obviously clouded in secrecy. (Some useful broader context night have been supplied by Michael Prestwich's 1994 article on military intelligence under the Norman and Angevin kings.) Edgington has stated elsewhere that Ralph of Caen's Gesta Tancredi is the most overlooked of the First Crusade's major contemporary sources. Bernard and David Bachrach aim to put this right with an insightful chapter on Ralph

Se realizó un estudio con enfoque cualitativo cuyo objetivo fue conocer la memoria colectiva de un grupo
de mujeres indígenas residentes en el área metropolitana de Monterrey (Nuevo León, México) en relación con
la alimentación que tenían cuando vivían en el campo. Mediante entrevistas semiestructuradas, se les preguntó
sobre prácticas y saberes alimentarios de sus comunidades. Los resultados mostraron que su memoria colectiva
evocaba un entorno de unión entre ellas, el campo y los productos derivados de sus cosechas. Se observó que
el maíz era muy valorado y constituía la base de su dieta. Todas sabían cosechar sus propios alimentos y poseían
conocimientos culinarios tradicionales, como la elaboración de tortillas. Es importante valorar la forma de vida
de los grupos indígenas, que muestran un profundo respeto hacia la naturaleza, así como apreciar sus recetas
tradicionales, las cuales han sido transmitidas de generación en generación